





m^ 







Tum 



MMS O 



MTH 



jr..A"BBB.<5EaMBir.F, 



■rA'i- 



\t^At.=M, 



UNITED STATES OF AMERICA. 






X ^ •'*■* **^v«•*^'^■i. , .*:^ v>'v'*\ 



''^r'^'f^v^ .v4vv^> 



^•«i^ 




0.4 >-r%\ 'Vj.iiS,;. 



' V^A'A^'^ V* 



THE 



MAN OF FAITH, 



HARMONY OF CHRISTIAN FAITH 



CHRISTIAN CHARACTER. 



By JOHBI ABERCROMBIE, M. D. 



Fellow of the Royal Soci 

laielleciuul Powers, 



js,"tBE ' 



iburgh, Author of "An Enquiry concerning the 
The Philosophy of the Moral Feelings," 



FROM THE SECOND EDINBURGH EDITION. 




NEW-YORK : 

VAN NOSTRAND & DWIGHT, 

146 Nassau-street. 

1835. 






ENTERED „ , 

According to Act of Congress J_n the year 1835, by 

VAN NOSTRAND & DWI3HT, 

la the Clerk's office of the District Court of the Southern 
District of New- York. 



^/ai 4 



West & Trow, Printers. 



TO THE READER. 



This little work, from the pen of Dr. Aber- 
crombie, of Edinburgh, was originally intended 
for gratuitous distribution among the families 
of a district in that city, which he often visited 
in the course of professional duty. As a lay- 
elder of the Church of Scotland, and deeply 
interested in the progress of religion, he was 
accustomed to make his visits to the sick, the 
occasion of exerting that religious influence, so 
peculiarly within the power of the Christian 
physician. 

In his introductory address to the families for 
whom it was designed, he alludes to the vari- 
ous exciting subjects which had been agitated 
in that community, and which had so strong a 
tendency to divert attention from Xhe first great 
object of life, and to engross it inordinately, if 
not supremely, in the concerns of this world. 



4 INTRODUCTION. 

He addresses a friendly voice to them, in the 
hope of arresting their attention and engaging 
their hearts in the highest and noblest of all 
human pursuits, manifestingat once his sincere 
and cordial interest in their temporal and eter- 
nal welfare. 

He says, " it is related of a distinguished cler- 
gyman of a former day, that he was found fault 
with by his friends, for " not preaching to the 
times." He replied in terms which carry with 
them a weight of meaning worthy of the most 
deep and serious attention, — " When so many 
brethren," said he, "are preaching to the times, 
will you not allow one poor brother to preach 
for eternity." 

" For some years past, this country," he adds, 
" has resounded from end to end, with discus- 
sions and contests which relate to 'the times.' 
But amid all these commotions has it never 
occurred to you that life is passing rapidly on, 
and that it will very soon be over ; that a period 
is approaching with fearful rapidity, when, re- 
garding each of us, " time shall be no longer?" 
B[as it never occurred to you to think^ with deep 



INTRODUCTION. 5 

and personal interest, of that hour when all our 
best friends can do for us, will be, to convey us 
with suitable decency to the grave, — to cover 
us with, green turf, — and then to return to the 
tumult of life, with the same activity and inter- 
est as if we had never been ? To them the face 
of nature shall bloom fresh and fair, as it 
bloomed before ; and the full tide of life shall 
flow on as it flowed before ; and some pageant 
shall again move on, in all its mock majesty 
and a busy crowd shall follow it with looks of 
wonder and shouts of applause, till another, 
and another of them shall drop into the grave, 
and life, with all its dread responsibilities, shall 
close upon them forever." 

There can scarcely be a more appropriate 
little work for our own times at home, than this 
unpretending but precious volume. It is writ- 
ten in a plain, affectionate and winning style. 
A Christian can scarcely rise from its perusal 
without remarking in his own breast, a respon- 
sive monition, saying awake, awake, put on the 

armor of faith. 

1* 



b INTRODUCTION* 

Our country presents the spectacle of a great 
and growing people, where the mass of culti- 
vated mind is untramelled, free to speak, to 
think and to act. It seems as if the human 
mind pent up for ages within the limits, which 
the civil, political and ecclesiastical institutions 
over a great portion of the globe, have imposed 
upon its action, had here found its freedom. 
The incumbent weight has been removed, and 
there are found beneath, the elements of power, 
intellectual and moral, that we almost tremble 
to see unconfined. Throughout our land these 
elements are beginning to awake. They feel 
their freedom. They attempt to rise, and find- 
ing restraint removed, they show by their inci- 
pient movements, that they may rise and rage 
with ungovernable fury. 

In this crisis, whatever subject of interest 
arises in the community is seized upon by the 
public mind with giant strength. It would 
seem as if the mighty agent so long held in 
abeyance, delighted in any occasion, however 
trivial, for exhibiting his power. There is the 
greatest danger, that the Christian in these 



1 NI'RC) DUCTl ON* 7 

scenes of excitement may forget the momentous 
responsibilities which his situation in such a 
community involves* 

It is of the first importance that the churchy 
in such a time as this, should maintain a high 
standard of holiness and activity. 

This little volume will be found a most 
timely incentive and auxiliary to the work of 
Christian culture; — in promotino^ that purity 
of heart and devotedness of life, which the 
author so happily delineates. It is fervently to 
be hoped that the mild, gentle. Christlike spirit, 
which marks these pages may eminently cha- 
racterize those among us, who are now exert- 
ing influence by the pen and the press. " The 
power of gentleness is irresistible," says one 
author. And if at any time there was needed 
a soothing influence in any community to be 
put in requisition when excitement rages — it is 
now with us. And every Christian should so 
live and speak, that his influence may be like 
oil upon the waters. 

The author in his introduction adds, "Life 
has dread responsibilities, when viewed in re- 



8 INTRODUCTION* 

lation to a life which is to come. Whatever 
be our situation in this world, — be it high or 
low; — be it one of ease and affiuencej or of la- 
bor, poverty, and suffering, it is the one which 
has been assigned to us by the great disposer 
of all things ; and every rank and situation 
has attached to it peculiar duties and pecuUar 
responsibilities, for which we must render a 
strict account to Him, at the day when the se- 
crets of all hearts shall be revealed, and every 
man shall be judged according to his works. 
Amid the bustle and the tumult of life, we are too 
apt to frame to ourselves excuses for violations of 
the laws of God, and for the neglect of sacred 
and important duties ; such excuses may satisfy 
ourselves, and they may sometimes satisfy our 
fellow men, but the solemn question is, whether 
they will satisfy Him, whose law is holy, and 
whose justice is inflexible. Were such excuses 
admitted for the violation of human laws, the 
whole system of civil society would run into 
confusion and anarchy. Have we any ground 
for believing that the laws of God will be ex- 
ercised in a manner, which, in regard to hu- 



INTRODUCTI ON. ^ 

man laws, would be reckoned a mockery of 
justice ? 

But, besides the actual obedience which we 
owe to the laws of God, and the actual duties 
which pertain to our various relations to our 
fellow-men, there is a most solemn class of re- 
sponsibilities which belongs immediately to our- 
selves. There is a part within us which shall 
not die, — an immortal spirit, which must be 
eternally happy in the presence and enjoyment 
of God, or eternally miserable under the weight 
of his righteous displeasure. To every man 
is committed the solemn trust of seeking to 
have this immortal being prepared for its ap- 
pearance before God. It must be the subject 
of great, and careful, and anxious moral cul- 
ture, in each man who is really alive to his high 
destinies as a moral and immortal beinof. This 
culture consists of a discipline within, open only 
to the eye of him who seeth in secret. By his 
mercy and his grace, indeed, ample means have 
been provided, and the all-powerful aid of his 
Holy Spirit is promised to every one who feels 
the need of a strength that is not in man : but an 



10 INTRODUCTION. 

essential movement must be in the mind of the 
individual himself; — leading him to the dili- 
gent use of these means, and the earnest and 
habitual application for this aid, — and, in the 
whole of this mighty undertaking, the great 
and solemn responsibility is his own. 

With these facts and considerations contin- 
ually placed before us, and impressed upon our 
attention, it cannot but strike us as a matter of 
astonishment that the bulk of mankind seem 
so little to feel their importance. Engrossed by 
the cares, anxieties, and business of life, — or oc- 
cupied by its frivolities and follies, year after 
year passes ov^r them, and life hastens to its 
close, while their eager and undivided attention 
is devoted to pursuits which they are soon to 
quit for ever. Thus old age, perhaps, creeps 
on, and the mind, so long unaccustomed to se- 
rious thought, continues to be occupied to the 
last with the concerns of the passing hour ; — 
or acute disease, it may be, arrests the man in 
the midst of all the vigor and activity of life ; 
and the truth bursts upon him in a moment, 
that he is hurrying into an eternal world, 



INTRODUCTION- 11 

while he has made no preparation for the won- 
drous change, and scarcely devoted one serious 
thought to the fearful venture. 

There cannot be a question of more intense 
interest, than what is the cause of this extra- 
ordinary and inconsistent conduct. It is simply 
and primarily to be ascribed to the want of 
calm and serious thought. Amid the occupa- 
tions and the tumult of life, men do not seriously 
question themselves as to what they are, — and 
what they are doing, — and whither they are 
going, — and what preparation they are making 
for the life which is to come. There is nothinor 
which makes so great a difference between one 
man and another, as the practice of calm and 
serious thinkinof. To those who have been 
unaccustomed to it, there is required at first an 
effort, but it is entirely in their own power to 
repeat this effort if they will, and when they 
will. It becomes every day easier by perse- 
verance and habit ; and the habit so acquired, 
exerts a material influence upon their condition 
as responsible and immortal beings. 

In that great process, therefore, in which 



13 INTRODUCTION. 

consists the healthy condition of any man as a 
moral being, there is a most important step, of 
which he must be conscious as an exercise of 
his own mind. You feel that you have here 
a power, however little you may attend to the 
exercise of it. You can direct your thoughts 
to any subject you please ; — you can confine 
them to objects which are before you at the 
time, or occurrences which have passed during 
the day ; — or you can send them back to events 
which took place many years ago. You can 
direct them to persons whom you are in the 
habit of meeting from day to day, or to those 
who are separated from you by thousands of 
miles. You can place before you persons who 
lived, and events which occurred, long before 
you came into existence, and you can antici- 
pate and realize events which are not likely to 
occur until you have ceased to exist. 

Study these wondrous processes of your 
mind; observe what power you have over 
them, and what consequences of eternal impor- 
tance must arise from exercising them aright. 
If you can thus think of any subject you please, 



INTRODUCTION. 13 

why cannot you think of God, — of his power, his 
wisdom, his holiness, his justice, — of his law 
which he has written in your heart, and in his re- 
vealed word ? Why cannot you think of, and re- 
alize, the period when you shall lie down in the 
grave, — and that tremendous moment when all 
that are in their graves shall hear the voice of the 
Son of God, and they that hear shall live, and 
shall arise to judgment? Such truths as these, 
duly considered or thought of, could not fail, 
under divine influence to exercise a powerful 
effect upon all our habits of thinking and act- 
ing in this life. To think of and consider them 
is a process of the mind which it is the impera- 
tiv^e duty of every rational being to perform ; — • 
if we neglect it, the guilt, with all its fearful 
consequences, is entirely our own. 

Cultivate, then, this important power of 
thinking of " things which are not seen," and 
consequences of inconceivable moment will 
result from it both to your happiness and your 
moral condition, and to your whole habits of 
feeling and judging respecting the things of this 
life, and of the life which is to come. Retire 



14 INTRODUCTION. 

often from the tumult of the world, and seri- 
ously propose to yourself the questions, — what 
are my leading objects in this life, which is 
hastening to a close, and what provision am I 
making for that life which is never to end ; — in 
the exercise of that power which I possess of 
thinking of whatever I please, what are the 
subjects which chiefly occupy my thoughts, — 
what degree of thought am I directing to God 
and to his law, and to that account which I am 
soon to render to him ; in what degree is my 
conduct regulated by a sense of his presence, 
and by the authority of his will ; to what ex- 
tent do I make his word the rule of my life, 
and look to it habitually as the light of my feet 
and the lamp of my paths. Am I discharging 
the various duties which belong to the situation 
in which I am placed, in a manner which will 
bear the dread investigation of that day, when 
I must give an account of myself to God. Am 
I a parent, have I intrusted to me the sacred 
charge of beings who like myself, are destined 
to an eternal existence ; what attention am I 
demoting to the solemn responsibility of train- 



INTRODUCTION. 



15 



ins: them for immortality. Let me review my 
whole course of life, my whole habits of think- 
ing, and the objects and pursuits which chiefly 
occupy my thoughts and engage my active ex- 
ertions, and say^ — am 1 living for time, or am I 
living for eternity. 

It is such a course of inquiry as this that 
determines a man's moral condition. He may 
read many books, and hear many sermons, — 
he may become well acquainted with doctrines 
and learn to argue acutely on points of faith, — 
but whatever progress he has made in the 
knowledge of truth, the great business of life is 
yet to begin, till he seriously enters on the 
mental exercise of applying it in this manner 
to his own condition in the sight of God, who 
searches his heart, and who perceives, at a sin- 
gle glance, the whole details of his moral his- 
tory. It is an exercise which may require 
little expense of time; in the most laborious 
and busy life, leisure will be found for it when 
there exists a due impression of its supreme 
importance. When the exercise has grown 
into a habit^ it will mingle itself with the daily 



16 INTRODUCTION. 

concerns of life, and will shed a directing and 
enlightening influence over them all, — pro- 
ducing a habitual sense of the divine presence, 
and a uniform reliance on divine direction and 
aid in every action of life. It was thus that 
the king of Israel "remembered God upon his 
bed, and meditated on him in the night watches," 
and his earnest desire above all earthly things 
was, that he might " dwell in the house of the 
Lord all the days of his life, to behold the beauty 
of the Lord, and to inquire in his temple ;" that 
is, to live under a constant sense of the pre- 
sence of God, to contemplate his character and 
perfections, and to seek the directions of the 
Almighty in all his ways. 

The mind which has been disciplined to 
this habit of exalted thought, will never be in 
want of subjects on which it may be exercised. 
In the works of creation, above, and beneath, 
and within, it will trace with wonder the wis- 
dom and the power of him who made them all. 
In the ways of providence it will trace the daily 
working of his hand, and yvill learn to cast itself, 
with filial confidence, on the disposal of him 



INTRODUCTION. 17 

who rules amono^ the children of men. In the 
word of God, it contemplates him in new and 
wondrous characters, at once of justice and of 
mercy, and it finds there a subject of thought, 
which, the more frequently and more closely it 
is studied, presents features of new and increas- 
ing interest. Taken in its more enlarged con- 
nections, it affords a study for the most profound 
reasoner; while its shortest passages often con- 
tain a weight of meaning accessible to the most 
ordinary understanding, and adapted to every 
relation of life. We ought, therefore, to read 
diligently the word of God, and to cultivate the 
habit of directing our thoughts to the important 
lessons which may be drawn from it. This is 
a mental exercise, highly interesting in itself, 
and productive of the best effects, both on the 
tranquillity of our minds, and the regulation of 
our conduct. It should be accompanied by 
earnest prayer for the influence of the Holy 
Spirit, to enlighten our minds in the knowledge 
of truth, and to impress it upon our hearts in 
such a manner, that it may become the regu- 
lating principle of our whole character. 
2* 



18 INTRODUCTION, 

The habit of calm and serious thought, 
which has been the subject of these observa- 
tions, may become the prevaiUng or habitual 
exercise of a duly regulated mind. But there 
are special seasons of retirement and reflection, 
which are peculiarly favorable to it, and spe- 
cially intended for its cultivation. Among these 
we may reckon the seasons of privalte and do- 
mestic devotion, — and the sacred rest of the 
Sabbath, that wondrous provision of divine wis- 
dom and mercy for withdrawing us from the 
concerns of time, and leading our thoughts to 
the things of eternity. We are too apt to lose 
sight of the real design and supreme impor- 
tance of the Sabbath. We are too much dis- 
posed to consider the observance of it merely 
as a certain duty to be performed, and not to 
feel aright its unspeakable value, as a period 
given us for sacred thought, — as a mean of 
moral culture. Learn, then, to value the Sab- 
bath ; — esteem its exercises as the food of the 
soul, — as that which is intended to nourish you 
unto eternal life. To those who are laboriously 
occupied on other days, there is something pe- 



INTRODUCTION. 19 

culiarly and solemnly valuable in the evening 
of the Sabbath. You are not fatigued, as on 
other evenings, with the necessary labors of the 
day ; — you have attended pubhc ministrations 
of rehgion, which must have left some impres- 
sion upon your mind, of the things which relate 
to your everlasting peace. Then is the time 
to retreat from all intrusion, — to shut your 
door, — to gather your family around you, and 
to contemplate yourself and them as passing 
through a scene of moral discipline to an eter- 
nal existence. Lose not the benefit of the pre- 
cious moments ; — take your children to your 
side, — fold them in the arms of parental affec- 
tion, — and talk to them of that God who has 
appointed them their lot in this world, and 
from whose all-seeing eye nothing can hide 
them for a moment. Talk to them of their 
high destiny as immortal beings, — and of the 
great provision which is made in the gospel of 
Christ, for the nourishment and growth of the 
soul. Talk to them of this life which is has- 
tening to a close, and of that eternal life which 
is never to end ; and point out to them from 



20 INTRODUCTION. 

the word of God, the way to eternal peace. 
Gather them around you, and kneel before the 
throne of God, — seek his mercy and his grace, 
commit yourself and them to his guidance 
through life, and to the power of the Holy 
Spirit to prepare and purify you for the life 
which is to come. Thus shall you return to 
the labors, the cares, and the uncertainties of 
the world, with the high bearing of one who 
is pursuing a better portion thian aught that 
the world can give. Thus shall your habita- 
tion, be the abode of happiness, of peace, and 
of love. Thus shall your children rise up 
to call you blessed. They shall go out from 
their father's house with impressions upon 
their minds of "things which are eternal," — 
impressions calculated by the blessino^of God, 
to preserve them from the evil that is in the 
world, and to lead them through the labors and 
anxieties of life, as heirs of immortality. 



HARMONY OF CHRISTIAN FAITH 



CHRISTIAN CHARACTER. 



" And besides this, giving all diligence, add to your faith, vir- 
tue; and to virtue, knowledge; and to knowledge, tem- 
perance ; and to temperance, patience ; and to patience 
godliness; and to godliness, brotherly kindness; and to 
brotherly kindness, charity." 2 Peter i. 5, 6, 7. 

In the style and composition of the sacred 
writings, nothing is more remarkable than the 
manner in which, by a few simple expressions, 
there is laid before us a detailed and harmonious 
display of Christian faith, and Christian cha- 
racter. In such expositions, each single word 
is often found to be a clear and distinct subject 
of contemplation in itself, while the combina- 



22 THE MAN OP FAITH. 

tion is arranged with such consummate skill, 
yet simplicity and clearness, that it becomes at 
once a study for the philosopher in moral 
science, and a guide to the most humble Chris- 
tian in his daily conduct through life. A beau- , 
tiful example of this nature is furnished by the 
passage which we have placed at the head of 
this essay ; — and, in its connection with the 
observations which go before it, taken along 
with the peculiar relation of its own component 
parts, it displays the foundation of Christian 
hope, and affords a delineation of Christian 
character, than which nothing can be con- 
ceived more harmonious or comprehensive. 

This striking exhortation is addressed to 
those who profess to have received the truth 
respecting the divine character and atonement 
of the Messiah, and to rest their hope in the 
sight of God, on that great revelation of his 
mercy arid grace which is contained in the 



THE MAN OF FAITH. 23 

gospel of peace. The apostle expresses to 
them his earnest desire that they may grow in 
grace and in peace, founded upon the know- 
ledge which they receive, in the gospel, of the 
character of God, as it is displayed in his Son ; 
and he strikingly calls their attention to the 
provisions which are therein held out to them, 
so adapted to all their spiritual necessities: 
He reminds them that God has himself pro- 
vided for them, in the gospel, all it is required 
for their spiritual life, and for their sanctifica- 
tion to his service ; while he has enriched this 
message of mercy with "great and precious 
promises," calculated to bring them into a state 
of conformity to the nature of God, and to pre- 
serve them from the evil that is in the world 
through the degradation of the moral nature 
of man. 

Having thus laid before them the ground 
of their hopes in the sight of God, and the 



24 THE MAN OP FAITH. 

means provided for their progress in the divine 
life, he goes on to impress upon their attention 
those qualities of individual character, which 
every one, who is resting his hope upon this 
foundation, is called upon to cultivate with the 
most anxious care, as his great concern in his 
passage though this scene of moral discipline. 
He is required to "give all diligence" in this 
great work, — implying that, in the cultivation 
of this character, there is something to be done 
by an exercise of the mind itself This is a 
truth which we are too apt to lose sight of, 
while, under a profession of our own weak- 
ness, we acknowledge our need of divine aid, 
but sit still in indolence, and await its coming. 
True it is, indeed, that without this aid we can 
do nothing ; but it is not an impression which 
can come upon us without our consciousness, 
which a man may imagine that he feels, and 
then content himself with the ideal communi- 



THE MAN OF FAITH. 25 

cation. It is a power which acts through the 
healthy operations of his own mind ; — in the 
exercise of these, endeavoring, as a rational 
being, to regulate his thoughts and desires by 
a sense of the divine will, he is encouraged to 
expect its communication ; and it is in feeling 
these, assuming the characters of moral health, 
that he has the evidence of its actual presence. 
"Give all diligence," therefore, says the apos- 
tle, in the cultivation of those qualities of 
character, which are the only evidence to your- 
selves or to others, that you are really inter- 
ested in the gospel of peace. " Give diligence," 
he says again, " to make your calling and elec- 
tion sure." " Work out your own salvation," 
says another apostle, " with fear and tremb- 
ling," — having before you the encouragement 
of a strength and a might that is not in man, 
to carry you forward in the great undertaking, 

3 



26 THE MAN OF FAITH. 

"for God worketh in you to will and to do of 
his good pleasure." 

A great and important truth which is 
clearly pointed out in such exhortations, is, 
that we have a certain power, not only over our 
conduct, but over the processes of our minds 
and the regulation of our thoughts ; — and that, 
in the diligent exercise of this power, and a 
state of mental discipline arising out of it, we 
are encouraged to look for an influence from 
God, to enlighten our darkness, to give strength 
in our weakness, and to make us "more than 
conquerors " over all the difficulties and dan- 
gers which are before us in our progress to an 
eternal world. The subject is one of deep and 
extensive interest; the various important points 
of consideration which arise out of it could 
not -be expressed in a more striking manner, 
than in the exhortation of the apostle, — " Giv- 



THE MAN OF FAITH. 27 

ing all diligence, add to your faith, virtue; and 
to virtue knowledge; and to knowledge, tem- 
perance ; and to temperance, patience ; and to 
patience, godliness; and to godliness, brotherly- 
kindness ; and to brotherly-kindness, charity." 
In attempting a brief illustration of a sub- 
ject of such extent and importance, the first 
object of attention which meets us is, — that, in 
all this exhibition of moral qualities, the pri- 
mary and fundamental principle is Faith, — 
This is at once the source of spiritual life, and 
the supporting element of moral health ; and, 
until a man be firmly established in this great 
principle, it is vain for him to expect to make 
any progress in the cultivation of Christian 
character. When we thus consider faith as 
the source or primary moving cause, essential to 
the culture of every sound quality of the mind, 
and to every regulation of individual conduct, 
we have to view it in two aspects, in its relation 



28 THE MAN OF FAITH. 

to truths regarding things not seen, and more 
especially and peculiarly in its relation to the 
offers or promises of the gospel of peace. 

In considering the operation of faith in re- 
gard to the truths which relate to things not 
seen, we have to keep in mind the peculiarity 
of the situation in which we are placed in the 
present state of existence. In our connection 
with the things of the present world, we are 
surrounded by physical or material objects; 
with these we communicate by means of 
our bodily senses; they are continually ob- 
truding themselves upon our attention, with 
little or no exertion of our own, and therefore 
they exercise over us a constant and extensive 
influence. But these are not our only rela- 
tions: — as moral and responsible agents, as im- 
mortal beings, we have to do with objects as 
real as those which are presented to our senses, 
though of a very different nature. The truths 



THE MAN OF FAITH 



29 



by which we ought to be influencedj respecting 
them, are addressed to a different part of our 
constitution, and are to be received upon a 
separate kind of evidence. They do not come 
under the cognizance of any of our senses, but 
are addressed directly to the mind ; and their 
due influence upon us is produced through that 
mental process which we call faith. In the 
exercise of this important operation of the mind 
our first object is, by a process of judgment, to 
satisfy ourselves of the authenticity of the state- 
ments which are thus addressed to us ; and this 
we do by an examination of the evidence on 
which they rest. "When we are thus convinced 
of their truth, the farther operation of faith is to 
place them before us in such a manner, that 
they may exert the same kind of influence over 
us, as if the things believed were actually 
seen, or the events expected were taking place 
in our view. This corresponds with the defi- 



30 THE MAN OP FAITH. 

nition given by the apostle: " Faith is the sub- 
stance of things hoped for, and the evidence of 
things not seen ;" — that is, faith is that exercise 
of the mind by which things which are future, 
but expected to take place, influence us as if 
they were present, — and things not seen, as if 
we saw them. 

The truths which it is the office of faith 
thus to place before us with all the vividness 
of present existence, are those which relate to 
the character and perfections of God, — the 
great concerns of a world unseen, — and the 
awful realities of a future judgment, and a 
state of endless being. When these over- 
whelming truths are really believed, and the 
thoughts are consequently directed to them in 
a degree at all proportioned to their momen- 
tous importance, — the mind is in the exercise 
of faith ; and its operation is to keep the truths 
before us as regulating principles in the mental 



THE MAN OF FAITH, 31 

•economyj — and governing principles in the 
whole character and conduct. It causes them to 
exercise the same kind of influence over us as if 
they were objects of sense,— as if the Deity in all 
the splendor of his attributes were disclosed to 
our view, or as if we were present at the dread 
hour in which he shall appear in all his sub- 
lime and terrible majesty as a righteous judge. 
Now, in this important process of the mind, 
it is impossible not to be struck with the con- 
sideration of how much appears to belong to 
ourselves, in the exercise of our powers as ra- 
tional beings. The truths are revealed, and 
their evidence is before us; but the due attention 
to them must be entirely our own. It is ours 
to examine the evidence by which these impor- 
tant truths are supported ; and, being satisfied 
of their reality, it is an exercise of our own 
minds, to direct our thoughts to them in such 
a manner, or to keep them so before the mind 



32 THE MAN OF FAITH. 

that they may exert their due influence over 
our whole character. The man who, in every 
action of life, thus bears upon his mind an ha- 
bitual sense of the divine presence, and an re- 
alizing impression of an eternal world, is he 
who lives by faith. Such a character is strik- 
ingly contrasted with the conduct of those 
who live by sense, — who are influenced only 
by the things which they see around them, and 
devote their supreme attention to objects and 
pursuits which they are soon to leave for ever. 
Such is the operation of faith in regard to 
truth; we have next to attend to its agency 
respecting the oflers or promises of the Gospel. 
This great revelation of peace is addressed to 
us as beings in a state of condemnation and of 
impurity, from which we have no power to 
deliver oui^elves. For the one it reveals a 
dispensation of mercy, in which, with perfect 
consistency with all the attributes of his cha- 



THE MAN OP FAITH. 33 

racter, the Deity offers a free forgiveness ; for 
the other, is promised an influence from him- 
self, capable of renewing the moral nature of 
man, and of raising him again to the image of 
God. The benefits, thus freely promised, are 
offered to every one that believes ; — and who 
is he that believes ? — he who is convinced of 
his guilt, and perceives his moral necessities ; 
— who feels that he is incapable of delivering 
himself from their power ; who is satisfied of 
the efficacy of the offered deliverance, — and 
confides in the faithfulness or sincerity of him 
who offers it ; — this is he who believes ; — such 
faith is said in the Scriptures to be the gift of 
God, and through this faith a man is saved ; — 
for, acting upon the impression of the truths 
thus believed, he asks an interest in these of- 
fered blessings, and throws himself upon the 
faithfulness of God for a participation in the 
full benefits of redemption. 



34 THE MAN OF FAITH. 

When, under the influence of the mental 
impressions which have been thus briefly re- 
ferred tOj a man has been led to seek an inte- 
rest in the provisions of the Gospel, he enters 
upon a new course of existence, the leading 
character of which is, — that it is founded upon, 
and maintained by faith. Believing his guilt, 
and confiding in the sincerity of God in a free 
ofler of pardon, he seeks an interest in the 
blessings of redemption, for his reconciliation 
to God. Believing his moral depravity and 
helplessness, he seeks continued communica- 
tions of grace and strength, for his growing 
sanctification and his progressive advancement 
in the divine life. Believing the actual exist- 
ence of things future and things unseen, he 
feels upon his mind their habitual influence, — 
the presence and the perfections of God, and 
all the realities of an eternal world. Thus he 
both lives, and walks by faith; — his faith is the 



THE MAN OF FAITH. 35 

source of his spiritual life, and it is the great 
means of his daily progress. 

It is to those who profess to have entered 
upon this life of faith, that the striking exhor- 
tation of the apostle is addressed, — pointing out 
to them, at once, the graces of the Christian 
character which they are called upon to culti- 
vate with '•' all diligence," — and the means by 
which they may be enabled to advance w^ith 
success in this great undertaking. 

I. He exhorts them, in the first place, Add 
to your faith. Virtue, 

The word which is usually translated vir- 
tue, is well knov^^n to imply, in its original and 
strict signification, fortitude. In its connection 
in this passage, it appears to mean simply a 
firmness and consistency of mind, in reference 
to the truths which are the objects of faith, — a 
determination to contemplate them steadily in 



36 THE MAN OF FAITH. 

all their tendencies, — and a habitual effort to 
keep them before the mind, so that they may 
become regulating principles in the whole con- 
duct. It includes, therefore, an earnest endea- 
vor to cultivate that character and conduct 
which the truths so believed are calculated to 
produce in every one who really beheves them. 
This is the first great step in that mental ex- 
ercise which constitutes living by faith ; and 
it cannot be too strongly impressed upon us, 
how much it is a process of the mind, of which 
every one must be conscious who really per- 
forms it. From the want of it we see such in- 
consistencies of character in those who profess 
to believe the most important truths, and who 
really think they believe them. They have, it 
may be, directed some attention to the evidence 
of the truths, and have yielded a certain assent 
of the understanding to4heir reality, — but this 
conviction has not been followed up by that 



THE MAN OF FAITH. 37 

necessary process of the mind which is calcu- 
lated to brin^ the truths into practical operation 
upon the moral condition ; — they have neglect- 
ed entirely the exhortation to add to their faith 
virtue. 

This important exercise of the mind must 
be in habitual and active operation in him who 
desires to live by faith. The things of time 
and sense, with which we are continually sur- 
rounded, exert over us a constant influence ; 
and it requires a peculiar and intense direction 
of the mind, to withdraw us from their power, 
and to cause us to feel, as we ought, the influ- 
ence of events vv^hich are future, and of things 
which are not seen. It requires this exercise 
to be in a state of peculiar activity, when we 
are called upon to act under the impression of 
these future and unseen things, in opposition to 
present feelings and present interests, and in 
circumstances, it may be, in which this has to 
4 



38 THE MAN OP FAITH. 

be done by great exertion, and great personal 
sacrifice. When a man does thus resist the 
strongest inducements of present things, and 
sacrifices the strongest personal feeUngs, pro- 
pensities, and interests, under simple impres- 
sions of things which are future and unseen ; 
— and when he exhibits, in his whole deport- 
ment, a character guided by these impressions, 
to the overcoming of present feelings and per- 
sonal interests, whenever they happen to inter- 
fere with each other, — this is to live by faith, 
— and this is to add to his faith virtue. 

Such, in a remarkable degree, was the con- 
duct of Noah. Warned of God that the world 
was to be destroyed by water, and instructed 
to prepare an ark for the preservation of his 
household, he promptly commenced this formi- 
dable undertaking, and persevered in it through 
a long course of years, with unshrinking steadi- 
ness. During this protracted period, he had 



THE MANOP FAITH. 39 

not only to undergo much severe labor, but, 
in the prosecution of it, must have withdrawn 
himself from many engagements, and denied 
himself many indulgences which present feel- 
ings and interests would have rendered highly 
desirable. Besides all this, we must suppose, 
that he had to encounter, day after day, the 
derision and insults of the ungodly around him, 
added, most probably, to the earnest remon- 
strances of those who called themselves his 
friends, against wasting his life in so unprofit- 
able a labor. But these insults, privations, and 
remonstrances were alike disregarded by this 
distinguished man of faith, while he endured, 
as seeing Him who is invisible, and persevered 
in his work, under the firm and undeviating 
conviction, that what God had said he would 
certainly perform. Thus does he exhibit a 
wonderful example of that character which is 
founded upon and maintained by faith ; — and 



40 THE MAN OF FAITH. 

thus has he left us a striking pattern of acting 
on his faith with unshrinking determination 
and fortitude, in opposition to every impulse 
from present things, — or, in the language of the 
apostle, of adding to his faith virtue. 

And thus will it be with every one who 
really lives under the power of faith, — that is, 
who feels upon his mind the due influence of 
the truths which he believes, respecting things 
future and unseen. This wondrous principle, 
when cultivated as the regulating power in the 
whole character, elevates the man above pre- 
sent feelings, — and carries him into a region 
where new objects are presented to his view, 
and pursuits of a new and superior order 
engage his attention, and meet his enlarged 
desires. He is raised to " Mount Zion, the city 
of the living God, to an innumerable company 
of angels, and the spirits of just men made 
perfect, — to God the judge of all, — and Jesus 



THE MAN OFFAITH. 41 

the mediator of the new covenant, — and to 
the blood of sprinkling, which speaketh better 
things than the blood of Abel." Thence re- 
turning to the humble concerns of the present 
world, and all his engagements among perish- 
ing things, he feels their unsatisfying charac- 
ter, and learns to pass through them under the 
habitual impression, that this is not his rest, 
nor here his portion. Giving all diligence to 
add to his faith virtue, it will be his endeavor, 
by earnest meditation and prayer, to keep the 
impression of these truths habitually before 
his view, so that they may alike influence the 
habits of his mind, and show this influence in 
every part of his conduct. The sublime con- 
ceptions, produced on the mind of such a man, 
respecting the character of God, will be pecu- 
liarly powerful, when contemplating him as he 
is revealed in his Son. In that great message 
of mercy and of peace, he has been taught to 



42 THE MAN OF FAITH. 

seek his only hope of reconcihation to God, — 
as well as his only means of making progress 
in the divine life. Acting under the powerful 
influence of these great objects of faith, he will 
derive from them a continual and lively mo- 
tive to love and new obedience, — knowing that 
"he is not his own, but bought with a price," 
and that he is under the most powerful obliga- 
tions to live, not to himself, but to Him who 
died for him and rose again. Thus, cultivating 
with anxious care an immediate feeling of the 
character and perfections of God, the man of 
faith seeks to keep this impression habitually 
before him as the directing principle of his life, 
and to have every emotion and every desire, 
and consequently every part of his conduct, 
regulated by a sense of the divine will. All 
this important process of moral discipline, we 
must repeat, is closely connected with an ex- 
ercise of the mind, of which every one must 



THE MAN OP FAITH. 43 

be conscious who really performs it. This 
consists, as we have seen, in a strong and 
habitual direction of the thoughts to those 
truths which are the objects of faith, so that 
their power shall enter into every feeling of the 
mind. At first, the exercise may require an 
effort, and habitual watchfulness may be neces- 
sary to prevent the distracting influence of the 
things of sense. But, like every habit, it be- 
comes easier by repetition and perseverance, 
until, under the influence of a power that is 
not in man, it settles down into the uniform, 
consistent conduct of one, who endures as 
seeing him who is invisible, — and, amid the 
cares, anxieties, and distractions of life, gives 
all diligence to add to his faith virtue. 

That discipline of the mind, which thus 
brings it under the habitual influence of the 
truths which are the objects of faith, has well 
received from the apostles the name of forti- 



44 THE MAN OF FAITH. 

tude or virtue. For a high degree of moral 
courage is required for commencing it, and a 
high tone of moral determination is necessary 
for carrying it forward with effect. The first 
great step towards it, is that most difficult of 
all exercises of the mind which consists of seri- 
ously looking within. It is easy to investigate 
doctrines, and to weigh evidences ; and there 
is a delightful sense of intellectual vigor in 
detecting error, and exposing sophistry, and 
demonstrating the triumph of truth. It is com- 
paratively easy also, and it is delightful to a 
regulated mind, to rise above the events of ordi- 
nary life, and to ascend, in exalted contempla- 
tion, to those higher regions, where shine forth 
in a peculiar manner the divine perfections, — 
to luxuriate amid the wonders of creation, the 
wonders of providence, and, it may be also, the 
mysteries of grace. But, after the mind has 
been discipUned to these high pursuits, a more 



THE MAN OF FAITH. 45 

difficult exercise remains, — and that is to look 
within, and determinedly to press the question 
respecting our own moral condition, and how 
far we are under the influence of the truths 
which we profess to believe. It is to search 
out the very worst concerning ourselves, and 
steadily to contemplate the truth so discovered 
in all its important bearings upon our prospects 
for eternity. Do I beheve the omniscience and 
omnipresence of Him, who is not only the wit- 
ness of my conduct, but who tries even the 
thoughts of my heart, by the high and holy 
standard of his law, then is my moral con- 
dition within, such as will bear the inspection 
of that eye? Do I believe in the solemnities of 
a coming judgment, in which a strict account 
shall be required, and the secrets of all hearts 
revealed ; — when my whole moral history is 
then displayed, and this account required of 
me, — what shall I answer ? Such a course of 



46 THEMANOFFAITH. 

rigid scrutiny is the first great step in that 
moral process, in which consists the health of 
the soul. When a man has determinedly- 
nerved himself for the work, and has resolved 
that nothing shall shake him from its stern and 
rigid accomplishment, this is to add to his faith 
virtue. 

IL That this discipline of the mind, so es- 
sential to the health of every moral being, may 
be conducted upon right principles, it is neces- 
sary to pay minute attention to the truth and 
soundness of those opinions which are thus re- 
ceived as objects of faith, and adopted as regu- 
lating principles in the character. Therefore, 
continues the apostle, to your faith and virtue, 
add knowledge. This is a consideration of the 
utmost importance, which, though it may be 
recognised in theory, is less attended to in prac- 
tice than it ought to be. Whatever is received 



THE MAN OP FAITH. 47 

as the object of faith must first be presented to 
the mind as the object of knowledge ; that is, 
it must be received only upon full examination, 
and upon such evidence as is sufficient to con- 
vince the understanding of its truth. Without 
this, the professed beUef must be either some 
vague generality, unworthy of the character of 
truth, or some vision of the mind itself, which 
leads only to enthusiasm, — it is not faith. 

On this subject various errors are committed^ 
but all of them are of serious moment. One 
of the most common, perhaps, is indiiference. 
Men, who do not profess to disbelieve the great 
truths relating to things not seen, are at no 
pains to study and examine them. With what 
eager attention do we find them applying to 
interesting questions in politics, trade, or sci- 
ence ; — seeking intensely after accurate know- 
ledge, and directing all the energies of their 
mind towards arriving at the whole truth. But 



48 THE MAN OF FAITH. 

with what coolness do they apply to those in- 
quiries which most of all concern them. In 
these they are satisfied with some vague and 
general notions, which perhaps they have been 
taught in their youth, or which they have 
adopted from others, without feeling the su- 
preme importance of making themselves fully 
acquainted with the truth; — of forming distinct 
and clear opinions, and of perceiving distinctly 
the grounds on which these opinions are form- 
ed; — of being satisfied whether their belief is 
consistent with truth, and whether it embraces 
the whole truth, on those great questions in 
which are involved their hopes and prospects 
for a life that is to come. 

Others affect to disbelieve these great truths, 
and to consider them, perhaps as the supersti- 
tion of vulgar minds ; and they seem to think 
it a proof of superior understanding to treat 
them with contempt, or even with ridicule. Do 



THE MAN OF FAITH. 49 

we ask such persons for some account of that 
long, and laborious, and serious course of in- 
quiry, by which they have arrived at this con- 
clusion on a question of such momentous im- 
portance, we must not press them too closely 
for an answer. We shall find that they have 
scarcely examined them at all. They have 
allowed their minds to be carried away by some 
trivial objection or some fanciful sophism; and 
truths which received the cordial assent of 
Newton, and of many others distinguished by 
understandings of the highest order, are often 
dismissed by the most frivolous minds as alto- 
gether unworthy of belief. This affectation of 
scepticism is as contemptible as it is melancholy. 
It is not the result of calm investigation, but 
the rash decision of a distorted and prejudiced 
mind, which is turned aside by its own partial 
views, widely at variance with sound inquiry; 
or which, misled by its moral condition, has 
5 



50 THEMAN OF FAITH. 

argued itself into the belief of what it wishes 
to be true. For, in many who have become 
the victims of vain and sophistical opinions, 
the will evidently takes the lead in the mental 
process, and opinions are seized upon with 
avidity and embraced as truth, which have 
recommended themselves to previously existing 
inclinations of the heart. This is a principle 
in the philosophy of human nature, of most 
intense and solemn interest. For when the 
desires of the heart have once departed from a 
full approbation of the purity of the divine 
law, the course is easy by which the mind 
frames for itself a system in accordance with 
its own disordered inclinations, and after a cer- 
tain process, comes to rest in that system as 
truth. In both cases, the unbelief arises not 
from deficiency of evidence, but from a total 
want of that condition of the mind without 
which the best evidence has no power, — "if 



i 



THE MAN OF FAITH. 51 

they believe not Moses and the prophets, neither 
would they be persuaded though one rose from 
the dead." 

There are persons of a third class, who, pro- 
fessing a sincere love for the truth, wander from 
it by their own speculations, and by neglecting 
that calm and deliberate application of the mind 
which is required for adding to their faith know- 
ledge. It is thus that, in all ages, men have 
deluded themselves, and led others astray, by 
putting vague conceptions in the place of truth. 
To every one who would preserve himself 
from such delusions, the great and solemn 
object of inquiry ought to be, upon what 
ground his opinions have been formed ; — have 
they been deduced from a full and candid in- 
vestigation, — and do they rest on such evidence 
as is sufficient to satisfy a sound understanding 
that they are true? We have an interesting 
but melancholy picture of human nature, when 



% 



52 THE MAN OF FAITH i 

we endeavor to trace the principles by which 
minds of a serious character are infliiencedj in 
thus departing from the simpUcity of the truth. 
In some it would appear to arise from a love 
of singularityj or a desire of appearing wiser 
than their neighbors ; in others, from an am- 
bition to be wise above what is written, ac- 
companied generally with a restless activity of 
mind, and vividness of imagination, while 
there has been very little cultivation of the 
judgment. The peculiarity in the actual men- 
tal condition of such persons is, that they look 
only to one view of a question. Having formed 
their opinions, probably on slight and feeble 
grounds, their whole ingenuity is directed to 
finding arguments in support of them, instead 
of rigidly examining their truth ; and they do 
not allow themselves to consider fairly the ob- 
jections or the views and .principles which are 
opposed to their own. This habit of the mind 



THE MAN OPFAITH. 53 

is usually accompanied with a high confidence 
in its own powers, and a contempt for those 
who differ ; and the persons who are under its 
influence generally become, in a great measure, 
inaccessible to argument, and almost unsuscep- 
tible of the force of facts and considerations 
which are opposed to their favorite views. 
This arises from the habit of directing their 
attention entirely to one view of a subject, or 
to one side of a question, while they put away 
from them all that is opposed to it. For when 
false opinions have once been allowed to fasten 
on the mind, the evil is not confined to the par- 
ticular dogma which is embraced ; but an in- 
jury has been done to the mental economy, 
which is apt to continue, or even to increase, 
and to carry the individual more and more 
deeply into error and delusion. When a man 
of a certain activity of mind, and energy of 
character, has thus framed for himself a system 
5* 



54 THE MAN OP FAITH. 

differing in some prominent manner from the 
established opinions of those around him, the 
facihty is equally remarkable with which he 
finds zealous proselytes. These appear, in 
general, to be influenced by principles similar 
to those which have been referred to. There 
is a feeling of intellectual superiority in ap- 
pearing to think more deeply or more acutely 
than others ; in pursuing discoveries beyond 
the reach of ordinary minds, — in standing with 
the enhghtened few, apart from the multitude 
who are content to tread the beaten path which 
their fathers trode before them. Such a feel- 
ing influences the judgment in a manner which 
will not be admitted by those who most strongly 
manifest its power ; it does so chiefly by a 
misdirection of the attention, — that is, by lead- 
ing them to consider only their favorite system, 
without paying any regard to the considera- 
tions which might show it to be fallacious. 



THE M A N O F FAITH. 55 

For preserving from all such perversions of 
the understanding, and that pernicious influ- 
ence on the whole moral econom^^ which fol- 
lows, the only security is in a close attention 
to the apostle's exhortation, that to faith be 
added knowledge. For this purpose, the ut- 
most care must be habitually exercised, that 
the mind be calmly and steadily directed to an 
examination of the truth, and the utmost anxi- 
ety felt to prevent it from wandering into par- 
tial views, or speculations guided by favorite 
fancies. Such is the discipline of a mind which 
seeks the truth in the love of it ; and, in the 
prosecution of its inquiries, conducted with 
humility and candor, it is encourasfed to look 
for an influence from heaven, which will pre- 
serve it from error, and prove to it strength, 
and light, and wisdom. 

Though it thus appears that all true faith 
must be founded on knowledge, there is a pe- 



5© THE MAN OP FAITH. 

culiar propriety and beauty in the order in 
which the mental operations are stated by 
the apostlej — first faith,— then virtue, — and 
then knowledge. For, the first step in this 
great mental process, is that frame or dispo- 
sition of mind, in which it is open to receive 
the truth in simphcity and candor, — to take a 
full view of all its parts, and to give full weight to 
all its evidences ;— and with an earnest deter- 
mination to apply it to all those purposes which 
it ought to answer in the regulation of the 
whole character. When, with such a dispo- 
sition of mind, the attention is directed to a 
diligent inquiry after the particular truths, the 
individual is in that state of discipline in which 
he is most likely to prosecute the momentous 
inquiry with success. He is so, according to 
the established laws of the mind, by which such 
a sincere and candid love of truth naturally 
leads to the discovery of it in every department 



THE MAN OF FAITH. 57 

of knowledge. But, besides this, in the search 
after divine truth, a special direction is pro- 
mised to the sincere and humble mind. This 
appears to be the condition, so often referred to 
in the scriptures, as receiving the truth " as a 
little child;" and it appears to be that which is 
intended by our Lord, when he says, "if any 
man will do his will, he shall know of the doc- 
trines whether they be of God." Such a man 
enters on the great inquiry with a deep feeling 
of its momentous importance, and a sincere 
and simple desire to discover the whole truth ; 
. — and he adds to this an earnest determination 
to press home each truth to all its consequen- 
ces on his own moral condition, — to take it as 
the guide of his life, and the regulating princi- 
ple in the moral economy of his heart and of 
his mind; — this is he who adds to his faith 
virtue, and to virtue knowledge. 



58 THE MAN OF FAITH. 

The mental attributes which have been re- 
ferred to in the preceding observations, consist- 
ing of faith, virtue, and knowledge, may be 
considered as those which form the foundation 
of Christian character ; but they are the foun- 
dation only, not the real structure of which 
that character consists. From the consideration 
of them, therefore, we are naturally led to that 
influence which they ought to produce upon the 
moral feelings of the mind, and the regulation 
of the whole character and conduct, without 
which knowledge is vain, and faith is barren. 
This most important part of the subject is di- . 
vided by the apostle into two branches ; — the 
one relating to the moral condition of the indi- 
vidual himself, consisting of temperance, pa- 
tience^ and godliness ; — the other having re- 
spect to his conduct to his fellow-men, in 
brotherly kindness and charity. All these 
qualities are required to be in constant and har- 



THE MAN OF FAITH. 59 

monious operation to constitute a healthy moral 
condition ; and there is either self-deception, 
or a pretension of what is not really felt, where 
there is the appearance or profession of some 
of them without the harmony of the whole. 
Though a man may show much conduct hav- 
ing the characters of brotherly-kindness and 
charity, their is a radical error in the mental 
economy if these are not founded upon faith 
and knowledge, — and accompanied by tempe- 
rance, patience, and godhness. And, whatever 
display there may be of knowledge, and what- 
ever profession of faith and godliness, these are 
but empty names, unless they are accompanied 
by temperance and patience, and lead to broth- 
erly-kindness and charity. 

III. Therefore, continues the apostle, as 
the first great result of your faith, virtue and 
knowledge, add Temperance. 



60 THE MAN OF FAITH. 

In ascertaining the precise meaning of such 
an expression as this, derived from an ancient 
language, our proper course appears to be, to 
refer to the meaning affixed to it by ancient 
writers who wrote in the same language. 
When we do so, in regard to this expression, 
we find that the ancient writers on moral sci 
ence attached great importance to a distinction 
which they made between temperance and con- 
tinence. By continence they expressed the 
mental condition of a man who has irregular 
desires or inchnations, but does not yield to the 
gratification of them ; — by temperance, the con- 
dition of him whose desires and inclinations 
themselves are under due regulation and con- 
trol. When we assume this, therefore, as the 
ancient and precise meaning of the term, a 
subject is opened to us of great extent and su- 
preme importance ; — the .purification of the 
heart. It is most appropriately placed where 



THE MAN OF FAITH. 61 

it stands in the enumeration of moral qualities 
before us. as the first step in that great moral 
process, in which consists the health of the 
soul. Faith, virtue, and knowledge are the 
means, — and these constitute mental exercises 
which may be called intellectual. Brotherly- 
kindness and charity, again, express attributes of 
character in a man's conduct towards his fel- 
low-men. But between these there is placed a 
class of moral qualities, in which consists his 
own sound condition as a moral being, — and 
on which depends the aspect in which he is 
viewed in the sight of him who *' looketh on 
the heart ;" — these are enumerated by the apos- 
tle under the heads of temperance, patience, 
and godliness. Among the three classes of 
qualities, however, there is a close and most 
important relation. Faith, virtue, and knowl- 
edge, we have seen, are connected with processes 
of the mind, over which we have a certain de- 



\ 



62 THE MAN OP FAITH. 

gree of voluntary power, and in the due exercise 
of them much depends upon this power being 
exerted in a steady and persevering manner. 
The result of this is to bring us under the 
agency of certain truths, relating to things not 
seen, which have a direct tendency, under di- 
vine influence, to produce most important ef- 
fects upon the moral condition of our own 
minds and hearts. When this great end has 
been accomplished, a certain conduct and cha- 
racter follow, not by any distinct and separate 
effort, but as a natural and indispensable con- 
sequence : — the tree being made good, the fruit 
will be good, — the fountain being purified, the 
water will be pure. 

The consideration of temperance, therefore^ 
leads ,us to a subject of the deepest importance, 
— ^the regulation of the heart ; the cultivation 
of a pure and healthy state of the desires, af- 
fections, and dispositions of the mind, those 



THE MAN OF FAITH. 



63 



principles within, from which our external 
conduct and character proceed. "Keep thy 
heart," says an inspired writer, " with all dili- 
gence, for out of it are the issues of life." 
^'Out of the heart," says our Lord himself, 
"proceed evil thoughts, murders, adulteries, 
fornications, thefts, false witness, blasphemies." 
The subject must be one of supreme im- 
portance in the estimation of every man who 
feels what that is which constitutes a state of 
moral purity in the eye of God. Man can 
judge of man by his external character alone, 
but "the Lord looketh on the heart ;" and there 
may be much of irregular desire, unsubdued 
passion, and impure imagination within, which 
are not allowed to show themselves in the con- 
duct. There are various principles by which 
this may be accounted for. In restraining the 
conduct of man, much is done by the influence 
of human laws, — much by a regard to health 



64 THE MAN OP FAITH. 

and interest — and much more still by our re- 
gard to the opinions of other men, our desire 
of their approbation and esteem, our fear of 
their contempt, indignation, or anger ; — very 
much by a regard to character, — a principle of 
most extensive operation with all descriptions 
and classes of men. There may even be a cer- 
tain operation of conscience, or a conviction of 
what is morally right and wrong, contending 
with an unsound inclination within, and re- 
straining the outward conduct, while the desire 
is still cherished, and the envious passion, or im- 
pure imagination, still holds its place in the 
heart. But, if we really believe that every desire 
and imagination of the heart is open to the eye of 
God, we cannot for a moment suppose that this 
can be in his estimation a sound moral condi- 
tion. To constitute moral purity, the heart 
must be pure; the desires. and inclinations of 
the mind, and our ajffections or dispositions to- 



THE MAN OF FAITH. 65 

wards God and towards man, must, equally 
with our external conduct, be regulated by the 
indications of conscience, and by a supreme re- 
gard to the divine will. The habitual direction 
of the thoughts should be such as recognises 
the inspection of infinite purity. When the 
Psalmist, accordingly, prays the Eternal One 
to scrutinize minutely his moral condition, it is 
by saying, " Search me and know my heart, 
try me and know my thoughts, and see if there 
be any wicked way in me, and lead me in the 
way everlasting." 

But a mind, which is not the slave either 
of impure desire or malignant passion, may be 
devoted to pursuits which relate only to present 
things, — to wealth, — to power, — to distinction, 
— or may be allowed to waste itself in the mere 
frivolities and trifles of the passing hour. A 
sound condition of the heart and of the mind 
requires not only the absence of unsound and 
6* 



66 THE MAN OP FAITH. 

irregular emotions, but the careful culture of 
those which are worthy of our high destiny as 
immortal beings. It leads us to seek after spi- 
ritual blessings and moral acquirements, to " set 
our affections on things above, not on things on 
the earth ;" it calls us to the cultivation of kind 
and benevolent feelings towards men, and of 
love, submission and devotedness towards God, 
— of a habitual desire to feel the impression of 
his presence, and to have every action of life, 
and every desire and emotion of the mind, 
regulated by the sense of his holiness and pu- 
rity, it leads us to direct our minds with a 
suitable degree of attention, to the various du- 
ties and responsibilities which belong to the 
particular situation in which we are placed, 
and the means and opportunities of usefulness 
which are committed to us ; our high respon- 
sibilities as parents and as children, — as masters 
or servants, — as subjects, as neighbors, and 



THEMANOFFAITH. 67 

friends, — as possessed of talents which ought 
to be devoted to the glory of God, — or of 
wealth, in regard to which we must render to 
him a strict account of our stewardship. And 
finally, it leads us to feel all the deep responsi- 
bility of that culture of the soul, which alone 
can qualify and prepare it for the enjoyment 
of God. 

The cultivation of a state of mind which 
feels, as it ought, such impressions as these, is 
closely connected with a most important prin- 
ciple in our mental constitution, — the power 
which we have over the regulation and direc- 
tion of our thoughts. We feel that we possess 
such a power, however imperfectly we may 
exercise it. We can direct the thoughts to any 
subject we please; we can continue them in- 
tensely directed to it. so as to follow out the 
train of thinking to which it gives rise ; and 
we can vary or dismiss it at our will. But this 



68 THE MAN OF FAITH. 

requires a certain effort, especially in those who 
have been little accustomed to close and seri- 
ous thinking. Without this effort, we leave 
the mind to be occupied only with passing 
events, or to frame for its own amusement vain 
delusions and phantoms of the imagination, no 
better than dreams, and as unprofitable. The 
due control and regulation of this power over 
our thoughts lies at the foundation of all 
true mental culture, and there is nothing that 
makes a more essential difference between one 
man and another than a due regulation of the 
thoughts, and the subject to which they are 
habitually directed. In all men, indeed, there 
are various subjects to which the thoughts must 
be directed, in the ordinary concerns of life ; 
and these must occupy a great degree of atten- 
tion in persons who may differ widely from 
each other in the regulation of the mind. But 
there are, to all, seasons of leisure from these 



THE MAN OF FAITH, 69 

concerns, in which the mind seeks reUef in some 
other occupation. It is then that a man may- 
read in his own thoughts hoth his intellectual 
and his moral condition ; and, if he then attend 
to the habits of his mind, with an earnest de- 
sire to know the truth, he will find a monitor 
within which will never deceive him. 

It is true, indeed, that a due regulation of 
the thoughts does not alone constitute a sound 
moral condition ; but they are closely and im- 
mediately connected. Correct and pure moral 
emotions towards God, and a pure and healthy- 
state of moral feeling in our own mental disci- 
pline in general, are conditions of the mind 
over which we have no direct control ; that is, 
we cannot call them up at our will. But, by 
the constitution of the mind, they are the natu- 
ral result of certain truths, and they are called 
forth by a proper direction of the attention to 
those truths, so that their natural effects may 



70 THE MAN OF FAITH. 

be produced upon the moral feelings. In making 
this statement we lose not sight of the impor- 
tant fact, that the influence of the Spirit of God 
is required to bring home these truths with ef- 
fect to the mind which has never felt their 
power. But we abuse this important doctrine, 
when we talk of it in a manner which turns 
aside our view from the power which we possess 
over our own minds, and the deep and solemn 
responsibility which attaches to every man in 
the due exercise of it ; — the deep guilt which may 
be incurred by a neglect of adequate attention 
to the truths which are calculated to influence 
the moral conditioa of the mind, and, through 
it, to regulate the whole character. However 
much we want the inclination to exercise it, we 
feel that we have the power. We can direct 
our thoughts intensely and seriously to God, — 
can contemplate his power and wisdom, his 
purity and his holiness, and all the solemnities of 



THE MAN OF FAITH, 71 

an eternal world and a judgment to come. We 
can consider seriously the various responsibili- 
ties and duties which belong to our own condi- 
tion in life, and can rigidly question ourselves, 
whether we are discharging them in a manner 
which will bear the light of an eternalday. 
We can, in the same manner, look within, and 
strictly question ourselves respecting our moral 
condition in the sight of him who searches 
our hearts, and knows our inmost thoughts. 
We can thus cherish trains of thinking which 
have a tendency to promote correct feelings of 
the mind, and we can avoid or banish such as 
have ail opposite tendency. We can study 
with diligence the word of God, and contem- 
plate deliberately and carefully the various im- 
portant truths which are there disclosed to us 
and their tendencies both for the regulation of 
our minds and the guidance of our conduct. 
This process of the mind, indeed, requires a 



72 THE MAN OP FAITH. 

steady and persevering effort, and unceasing 
watchfulness ; and every one who seriously 
enters upon the great undertaking will feel con- 
tinually his own weakness, and his need of a 
power that is not in himself But while he 
humbly and earnestly seeks for this almighty 
power to enlighten his darkness, and, in his 
weakness, to give strength, let him not forget 
the part which is his own, — let him not lose 
sight of the full import of the apostle's exhor- 
tation, calling upon him to " give all diligence," 
that to his faith, virtue, and knowledge, he may 
add temperance. 

IV. From the whole mental condition which 
has been referred to in the preceding observa- 
tions, another naturally arises, which, in fact, 
is nearly allied to it ; — to temperance must be 
added Patience. This, considered as a quality 
of individual character, seems to imply a state 



i 



THE MAN OF FAITH. 73 

of mind which may be viewed in its important 
influence, both in reference to God and to our 
relations to our fellow-men. In reference to 
God, it implies not only a submission to, but a 
cordial acquiescence in, the dispensations of his 
providence, as parts of a great system carried 
forward by infinite wisdom, and calculated to 
answer important purposes in his great scheme 
of moral government. It leads us thus to rest 
in the absolute conviction, that the whole 
economy of providence is one great and mag- 
nificent system of design, and order, and har- 
mony. The mental tranquillity arising from 
this conviction will be felt, both in relation to 
our own concerns, and to those which are go- 
ing on in the world around us. In regard to 
the former, it leads us to rest in a sense of our 
being in the hand of a Father, infinite in wis- 
dom as in goodness and mercy, who has ap- 
pointed us the place we are to occupy in this 
7 



74 THEMAN OP FAITH. 

State of moral discipline, — and in the assurance 
that it is the one best suited to promote his 
great purposes, and our own eternal good. We 
are thus taught to consider the peculiar duties 
which belong to our lot, and how we may best 
glorify God in it, rather than to compare it 
with the lot of others, and thus discover 
sources of discontent. Even the anxieties and 
troubles of life we are taught to regard with 
similar feeUngs, knowing that, if used as a 
mean of moral discipline, they are conducive 
to our highest improvement, — that tribulation, 
viewed and improved in this manner, "worketh 
patience, and patience experience, and expe- 
rience hope, and that this hope maketh not 
ashamed." The peace arising from this con- 
dition of the mind should also be experienced 
in reference to the events which are taking 
place in the world around us. Though " the 
heathen should rage, and the people imagine a 



THEBIANOFFAITH. 75 

vain thing," it directs us to a hand which con- 
trols their movements ; and, even when events 
assume their most alarming aspect, we are still 
led to contemplate the operation of that hand 
with humble confidence, and to rest in the as- 
surance that " the Lord reigneth." 

The mental condition, which is referable to 
patience, has also a most important relation to 
a man's intercourse with his fellow-men. It is 
nearly synonymous with meekness, and closely 
allied to humility, and all the graces of charac- 
ter which spring from it. It leads a man to 
form a moderate estimate ofhis own rights and 
pretensions, and to take the most enlarged 
estimate of the rights and feelings of other 
men. It leads him to be low to take offence — 
to put the best construction on the conduct and 
motives of others, — to seek peace, and often to 
submit to injuries rather than violate it. Such 
a disposition has its reward in itself; — the man 



76 THE MAN OF FAITH. 

who possesses it passes quietly through life, 
borne far above all its lesser disturbances and 
evils, by his habitual sense of those great con- 
cerns which relate to the life which is to come. 

V. In this striking enumeration of the qual- 
ities of Christian character, we have seen that 
temperance and patience relate to the internal 
moral condition of the man. But there is most 
appropriately placed in immediate connection 
with them that mental exercise by which they 
are promoted and cherished. Faith, virtue, and 
knowledge are of no value, unless they be pro- 
ductive of temperance and patience, — but these 
essential qualities cannot be maintained in 
growth and progress without Godliness. — 
Wherefore, says the apostle, to your temper- 
ance and patience add godliness. 

We read in scripture .of those who live 
without God in the world, — that is, without 



THE MAN OF FAITH. 77 

any impression of his character, — without any 
sense of his presence, — without any regard 
to his law, — without any gratitude for his 
goodness, — and without any feeUng of their 
dependence upon him both for mercy and for 
spiritual strength. We read of others, who 
think of God as such an one as themselves, — 
that is, bringing down his high and holy attri- 
butes to a conformity with their own degraded 
moral feelings. The state of mind, here desig- 
nated by the term godliness, seems to be that 
which is opposed to both these conditions. It 
implies forming high and worthy conceptions 
of the divine character, — and habitually cher- 
ishing these as the regulating principle of our 
own moral condition. The attributes of God 
indeed are far above our full comprehension. 
They are higher than heaven, what can we do; 
— they are deeper than hell, what can we know; 
— the measure of them is longer than the earth 
7* 



78 THE MAN OF FAITH. 

and broader than the sea ; — who by searching 
can find out God, But, from his works, and 
from his word, we can derive such a know- 
ledge of him as is sufiicient for all the purposes 
of our guidance, direction, and comfort, in this 
our state of moral discipUne. From his works 
around us we trace his power and wisdom, and 
should learn to bow in humble adoration before 
him who called all things into being by his 
word, and maintains them all in undeviating 
harmony. From the moral impressions of our 
own minds, or, in other words, in the light of 
conscience, we may read his perfections as a 
being of infinite holiness, and righteousness, 
and truth. All these impressions are confirm- 
ed and illustrated by his revealed word, where, 
in addition to those great and overwhelming 
attributes of his character, we learn his perfec- 
tions as a God of love, — long-suffering and slow 
to anger, — not willing the death of a sinner, 



THE MAN OF FAITH. 79 

but that he turn from his wickedness and Uve. 
We learn the wondrous provision which he has 
made for the recovery of his lost creatures ; 
and are led to throw ourselves before his throne 
of mercy, seeking his pardon, and his grace to 
help us in every time of need ; seeking that 
strength which he has promised to every one 
that asks it, to carry us forward in our state of 
trial and discipline, and to prepare and purify 
us for the immediate enjoyment of himself. 

He who feels upon his mind such impres- 
sions of the divine character, and cultivates 
them in a manner in any degree adequate to 
their supreme importance, will naturally seek 
after intercourse with God, — will desire to feel 
the influence of his continual presence, — and to 
cherish the sense of his holiness as the regula- 
ting principle of his character, and even of the 
desires and imaginations of the heart. He 
will find increasing delight in contemplating 



80 THE MAN OPFAITH. 

the perfections of God. He will desire to com- 
mit himself, with filial confidence and love, to 
the disposal of his heavenly Father, and to 
make his will the habitual rule of his whole 
conduct ; — he will look to his mercy as the only 
ground of safety, and to his grace as the only 
source of spiritual strength, and the only means 
of progress in those great concerns which per- 
tain to an immortal being. Thus will he "dwell 
in the house of the Lord all the days of his life, 
— to behold the beauty of the Lord, and to in- 
quire in his temple." 

The disposition of mind which we have 
thus considered, as being included under the 
term godliness, may be the habitual exercise of 
the duly regulated mind. But there are certain 
special means by which it is encouraged and 
promoted ; and the chief of these is prayer. — 
Not that the Eternal Omniscient One requires 
to be informed either of our wants or our de- 



THE MAN OF FAITH. 81 

sires. All our necessities are better known to 
him than they are to ourselves ; and the most 
secret thoughts and inclinations of the heart 
are naked and open before him. But he has 
specially appointed the exercise of prayer as a 
mean of communication with himself, and 
through which he is pleased to dispense the 
blessings of his grace. In addition to these 
considerations, the exercise of prayer is calcu- 
lated to bring a special and peculiar benefit to 
ourselves. In the midst of our ordinary en- 
gagements in life, indeed, we may elevate the 
soul to God ; but, surrounded by the distrac- 
tions of external things, this must be done in a 
partial and unsatisfactory manner. Our feeble 
and imperfect nature, so much under the influ- 
ence of the objects of sense, requires every pos- 
sible aid to enable us to feel the due impression 
of the things of faith. It requires us to with- 
draw from external things, and in solitude and 



82 THE MAN OF FAITH. 

silencGj and by solemn acts of devotion, to bring 
ourselves, as it were, into the immediate pre- 
sence of God. There is a power in the mind 
by which it thus brings down upon itself an 
influence from the inner sanctuary, a special 
impression of the perfections of that incompre- 
hensible One, who is thus disclosed to us, as if 
by his more immediate presence. We realize 
his omniscient eye, and stand in awe under the 
truth, that he understandeth our thoughts afar 
off. We feel the impression of his holiness, and 
bow beneath the sense of our own depravity and 
guilt. We feel the influence of his love^ and 
throw ourselves upon his mercy. We commit 
ourselves to his grace to supply all our wants out 
of his fulness, — to conduct us in safety through 
the dangers, the difficulties, and the evils of life, 
and to carry us forward in the course which 
leads to eternal peace. Would we seek to know 
our own moral condition, and to fix the deep 



THE MAN OF FAITH. 83 

impression of an inquiry of such eternal impor- 
tance; we cannot use a mean of greater efficacy, 
than putting it into words, in the presence of 
Him, to whom it is better known than it is to 
ourselves. Is there any mental or moral habit 
which we feel to have acquired a mastery that 
puts in peril the safety of the soul, we cannot 
assail it in a more efficient manner, than by 
fully confessing it before Him who seeth in se- 
cret, and asking from him a might which alone 
is able to rescue us from its power. Such is 
the province, and such the efficacy of prayer. 
It maintains our intercourse with things which 
are not seen. It is the life, the strength, and 
the nourishment of the soul ; and it will be dili- 
gently cultivated, not as a mere duty to be per- 
formed, but as a mean of spiritual life, by every 
one who feels the deep import of the truth, that 
all the graces of the Christian character must 
be founded upon and supported by godliness. 



84 THE MAN OF FAITH. 

VI. The mental condition, which has been 
referred to in the preceding observations, does 
not waste itself in monkish solitude, or even in 
the exercise of sublime contemplation. It tends 
at once to lead the man who is the subject of it 
to the relation in which he stands to his fellow- 
men, and to the various important duties which 
belong to the situation in which he is placed. 
While it leads him to seek after purity of heart, 
it also produces a character and conduct calcu- 
lated to promote the good of others, — the hap- 
piness and comfort of all those with whom he 
may be brought into contact, in his passage 
through this state of trial and discipline. Fol- 
lowing out this, as the natural or necessary re- 
sult of a healthy moral condition within, the 
apostle next inculcates, that to temperance, pa- 
tience and godlin(3SS, is to be added Brotherly- 
kindness. This seems to include the highest 
exercise of all thoise affections which bind man 



THE MAN OP FAITH. 85 

to his fellow-men ; leading us to feel towards 
each other as brethren, — to study the wants of 
others, — to enter into their feelings, and, in as 
far as we have power, to relieve their distresses. 
It tends to promote a conduct distinguished not 
only by the highest degree of integrity, but by 
habitual complaisance, sympathy, and kindness; 
and this is not to be regulated by the condition 
of men as to the things of this world, but by 
the high and broad principle, that, whatever 
may be their lot as to external things, they are 
the children of the same Almighty Father with 
ourselves, inheriting the same nature, possessed 
of the same feelings, and soon to enter on the 
same state of eternal existence, when all the dis- 
tinctions which exist in this world shall cease 
for ever. It thus leads us to bring ourselves, as 
it were, to the same rank and the same situa- 
tion with them, and with a brotherly interest to 
view their wants and their feelings as if they 
8 



86 THE MAN OF FAITH. 

were our own. The principles of conduct 
which arise from this interchange of tender af- 
fections is appUcable to every situation of Hfe, 
and to all those exercises of justice, benevo- 
lence, forbearance, and friendship, which may 
be called forth by our various relations to our 
fellow-men. It sets aside those artificial distinc- 
tions by which, on the principles of the world, 
men are kept at such a distance from each 
other ; and it sets aside, what is more powerful 
still, the principle of selfishness, by which men 
are made so acutely alive to every thihg that 
concerns their own wants and their own feel- 
ings, and so cool in what relates to the wants 
and feelings of others. It goes farther still ; for, 
according to the sublime maxims of the gospel, 
it teaches us even to love our enemies, to bless 
them that curse us, to do good to them who de- 
spitefuUy use us. The benevolence of the gos- 
pel thus raises us above the highest principles 



THE MAN OF FAITH. 87 

to which we are led by the mere feeling of hu- 
man kindness ; — it leads to do good to the evil 
and the unthankful, and this is impressed upon 
us by the highest of all motives — the imitation 
of him who is the Giver of all good. Such a 
character is exemplified, in the most striking 
manner, in the whole life of Him, who for us, 
and for our salvation, humbled himself and be- 
came a man of sorrows. He humbled himself 
that he might mingle with mankind, — that he 
might enter into their wants, — that he might 
know their feelings, — that, having suffered be- 
ing tempted, he might succor them that are 
tempted. He has left us an example that we 
should follow his steps ; and he has left us pre- 
cise instructions respecting the course by which 
this may be done, and the objects whom he has 
specially committed to our care. These are 
the hungry, the naked, the stranger, the sick, 
and the prisoner. He has even left us the 



88 THE MAN OP FAITH. 

solemn intimation, that, at the last and great 
day of account, our moral condition will be es- 
timated by the actual influence which has been 
habitually manifested in our relations to our 
fellow-men, as done from a principle of love to 
him and of devotedness to his service. While 
we retire, therefore, from the influence of exter- 
nal things, and devote ourselves to the high un- 
dertaking which relates to the culture of the 
moral being within, while we feel the supreme 
importance of cultivating temperance, patience, 
and godliness, as the qualities which are essen- 
tial to our own moral condition, let us constant- 
ly bear in mind that the direct tendency of 
these is to lead us forth to our fellow-men, to 
seek them in their hour of need, to minister to 
their wants, to relieve their distresses, to in- 
struct the ignorant, to reclaim the wanderer, to 
soothe the wounded spirit. For this exalted 
exercise wealth is not necessary ; the humblest 



THE MAN OP FAITH. 89 

of those who breathe the spirit of the Redeemer, 
may show much kindness and do much good 
to others as humble as themselves. 

But it is not in the abodes of poverty and 
deprivation alone that the kindly feelings of 
the heart may be called into exercise. In every 
situation of life we may find openings for deeds 
of kindness. In every rank, and in every rela- 
tion, this disposition will manifest itself by gen- 
tleness and forbearance, by leading us to study 
the feelings and consult the wants and the de- 
sires of others, whether superiors, equals, or 
dependants ; by repressing selfishness, and by 
producing the habit of placing ourselves in the 
situation of others, so as to make their feelings 
and circumstances our own. Hence arise the 
sympathies and exertions of Christian friend- 
ship, and the habit of sacrificing personal feel- 
ino:s and selfish interests, with all that inter- 
change of the kindly aflfections which diffuses 
8* 



90 THE MAN OP FAITH. 

happiness and comfort wherever it is exercised. 
To all such exercise of those affections which 
bind man to his fellow-men, the great principle 
of Christian duty gives a strength, stability, and 
permanence which never can arise from any 
lower source. For, much active benevolence 
may, and does, arise from motives of an infe- 
rior kind, and from certain feelings of our na- 
ture from which there results an actual and pe- 
culiar enjoyment in the discharge of offices of 
sympathy and kindness. Much real enjoy- 
ment arises from doing good to those whom 
we esteem and love ; and from relieving 
the distresses of the virtuous and worthy. 
There is an actual reward in the return of gra- 
titude, and in sentiments of respect and aifec- 
tion from those whom we have made to feel a 
weight of obligation which they cannot expect 
to repay. There is something more directly 
personal, or selfish, in exciting the love and 



THE MAN OP FAITH. 91 

gratitude of those who may be able to return 
our kindnesSj and feel the most anxious desire 
to do so; and, in regard to cases of both 
descriptions, there is a separate and peculiar 
enjoyment, or actual reward, in the appro- 
bation of other men, especially those whom we 
respect, and in the general sentiments of regard 
and esteem which follow the man who makes 
himself known by deeds of disinterested and 
active benevolence. But the great principle of 
Christian duty carries us farther and higher ; 
it calls upon us to do good to the evil and the 
unthankful, and to do it in secret, looking not 
for any return, whether of good offices, appro- 
bation, or gratitude, but simply to the love and 
devotedness which we owe to him who is the 
giver of all good. This, accordingly, is the 
important distinction so strikingly referred to in 
the word of God, "if ye love them that love 
you, what reward have ye ; do not even the 



92 THE MAN OF FAITH. 

publicans the same. And if ye do good to 
them which do good to you, what thank have 
ye ; — for sinners also do even the same. But I 
say unto you, love your enemies, bless them that 
curse you, do good to them that hate you, and 
pray for them which despitefully use you and 
persecute you. That ye may be the children 
of your father who is in heaven, for he maketh 
his sun to rise on the evil and on the good, and 
sendeth rain on the just and on the unjust." 
Such is the great principle enjoined by the 
apostle, of brotherly kindness. That it majr 
hold its true place in the economy of a mind 
which is under the influence of faith, it must 
arise from no partial or selfish motives, no 
mere exercise of incidental feeling, nothing 
that has respect either to our own emo- 
tions, or to the opinions of other men. It 
must be a steady, consistent principle, pure in 
its origin, and uniform in its influence ; it 



THE MAN OF FAITH. 93 

must be founded on faith and knowledge, and 
cherished by temperance, patience, and godli- 
ness, — the willing service of filial affection, — a 
steady persevering course of active usefulness, 
influenced simply by the high spirit of love and 
devotedness to him who has redeemed us to 
God by his blood. 

Go, then, ye who profess to serve this divine 
Master, go, and follow his steps. Deny your- 
selves the selfish indulgencies of those who know 
no better portion ; go forth in search of those 
who are in want of your kindness ; search out 
the hungry, the naked, the sick, the stranger, the 
prisoner ; — visit the fatherless and the widows in 
their afiliction. Realize that eye which follows 
you in all your wanderings among the abodes 
of misery, disease and sufiering. Realize con- 
tinually that high principle of active usefulness 
which flows from affection to him who died for 
you ; and realize continually the value which 



94 THE MAN OP FAITH. 

he will assign to such a course of active exer- 
tion, not indeed as a ground of acceptance, but 
as a test of devotedness and love, " verily I say 
unto you, inasmuch as ye have done it unto 
one of the least of these my brethren ye have 
done it unto me." 

TIL The mere exercise of deeds of bene- 
Tolence and kindness does not alone constitute 
that character towards our fellow men which 
is the true and proper result of a sound moral 
condition. That state of the mind and of the 
heart which is founded on faith, and cherished 
by temperance, patience, and godliness will 
extend its influence over all those feelings and 
affections which refer to others, in every re- 
lation of life. The condition of mind which 
thus arises appears to constitute that which 
the apostle inculcates, when, to brotherly- 
kindness he calls upon us to add Charity. 



THE MAN OF FAITH. 95 

This must be considered as claiming our deep 
and serious attention, when it is here given as 
the finishing quaUty of that character which is 
founded upon, and maintained by, an habitual 
principle of devotedness to God. The feelings 
which are included under it are enumerated 
by the apostle Paul, and are by him referred to 
the following heads. (1 Cor. xiii.) 

1. It suffer eth long and is kind : It exer- 
cises candor, indulgence, and forbearance in 
regard to the conduct of others, entering into 
their feelings with gentleness and kindness, and 
making every allowance for the circumstances 
in which they are placed, and the motives and 
feehngs by which they are influenced. This 
disposition prevents us from hastily assigning 
unworthy motives or bad intentions ; it induces 
us to take the most favorable view that we pos- 
sibly can of the conduct of other men, and, 
even when appearances are against them, to 



96 THE MAN OF FAITH. 

endeavor anxiously to discover favorable views 
and palliating circumstances. It thus leads us 
to be slow to take offence, to be unwilling to 
consider injuries as intended, to be above taking 
offence at trifles, and under real injuries, to be 
easily conciliated and ready to forgive. This 
temperament of mind is strikingly contrasted 
with one which we find so common in the world, 
— envious, suspicious, and censorious, — ready to 
be offended by trifles, to construe accidental 
circumstances into intended insults, and to im- 
pute to others bad intentions on the most frivo- 
lous grounds. Such a disposition is a source 
of wretchedness to those who are under its 
power, and of unhappiness to all with whom 
they are connected ; and we cannot survey the 
distress which arises from ill-regulated temper, 
without perceiving how much the present hap- 
piness of men would be increased by the exer- 
cise of that charity which suffereth long and is 
kind. 



THE MAN OFFAITH. 97 

The kindness, which is here associated with 
long suffering, seems to be distinct from the ex- 
ercises of benevolence referred to under the 
former division of the subject. It appears to 
imply more particularly a tender regard to the 
feelings of others, which makes us studious to 
avoid wounding them by jealousies and suspi- 
cions, by peevishness or fretfulness, and by 
allowing trifles to rufiie the temper and dis- 
turb the social harmony. Many, who are 
not deficient in deeds of benevolence or friend- 
ship, are apt to forget how much the exercise 
of true kindness consists in gentleness, meek- 
ness, and tender consideration for the feelings 
of others ; and it is melancholy to observe how 
much real unhappiness often exists in families 
and in communities which would be efiectually 
prevented by the Christian grace of kindness. 

2. Charity envieth not. Envy looks with 
9 



98 THE MAN OF FAITH. 

displeasure on the real or imagined happiness 
of others, leading men to compare their own 
situation with that of their neighbors, and to 
covet circumstances in their lot which seem to 
render it happier than their own. It is thus 
founded on discontent, a state of mind decided- 
ly opposed to sound Christian feeling ; for this 
teaches us to consider our lot, in all its circum 
stances, as assigned to us by the great Disposer 
of all things, and precisely adapted to the place 
which it is his pleasure we shall hold in this 
state of moral discipline. Envy, therefore, is 
not only injurious to a sound state of feeling 
towards other men, but is also destructive of 
our own moral culture. For it tends to with- 
draw our attention from our actual condition as 
responsible beings, — leading us to forget, amid 
fruitless longings after imagined good, the high 
responsibilities which pertain to our own con- 
dition, and thus to waste the precious hours 



THE MAN OF FAITH. 99 

which are given us to prepare for the life which 
is to come. Christian charity, therefore, teaches 
us to rejoice in the good of others, — in their 
happiness, their honor, and their reputation. It 
is opposed to destraction, — and leads us to allow 
to other men, though rivals, or even enemies, 
all praise, honor, and reputation that are justly 
due to them, — to avoid every thing calculated 
to injure their good name, or to lower them in 
the public estimation, — and to defend them 
against such attempts when we find them made 
by others. 

3. In the exercise of that correct state of 
moral feeling which we owe to other men, we 
are very much impeded by the false and exag- 
gerated views which we are apt to form of our 
own importance, and the undue weight which 
we attach to our own feelings. In opposition 
to this. Christian Charity leads us to view our- 



^, 



100 THE MAN OP FAITH. 

selves with humility, and this naturally induces 
us to view others with indulgence, candor and 
justice. Accordingly, the apostle adds, " Char- 
ity vaunteth not itself^ — is not puffed upP 
The immediate and natural result of this hum- 
ble, calm, and considerate view of our own 
condition and our own feelings, in reference to 
those of other men, is a general propriety and 
decorum of behavior towards them, — " doth not 
behave itself unseemly ^ A man acting under 
the influence of this law of Christian charity 
conducts himself with a correct and judicious 
regard to the situation of life in which he is 
placed ; — he does not push himself into notice, 
or prefer himself to others ; but is, in all cir- 
cumstances of life, to his superiors respectful, — 
to his equals accommodating and courteous ; — 
to his inferiors kind, gentle, and considerate. 
He is thus preserved from -those improprieties 
and absurdities of conduct into which men are 



THE MAN OF FAITH. 101 

led by pride and vanity, — putting themselves 
out of their proper place, and loosing sight of 
the proprieties of conduct adapted to their situa- 
tion, — involving themselves with matters in 
which they have no concern ; and, by a dispo- 
sition restless, meddling, and conceited, at once 
destroying their own peace, and injuring the 
peace of others. 

4, The propensity in humian nature which 
has the chief influence in separating man from 
man, and disturbing all the harmonies of life, 
is Selfishness. By one device or another men \j 
are ever seeking to promote their own interest, 
their own gratification, — their own ease, repu- 
tation or distinction. Hencearise the jealousies, 
suspicions and envies with which they view 
those who are likely to interfere with them in 
their favorite pursuits, and those who, in simi- 
lar pursuits, have been more fortunate than 
9* 



^ 



102 THE MAN OP FAITH. 

themselves. Christian charity strikes at the 
root of this propensity, so wide in its extent, so 
destructive in its influence ; — " charity seeketh 
not her ownP It would lead us into a field far 
too extensive for our present purpose, were we 
to endeavor to trace the manner in which sel- 
fishness enters into all our pursuits, and the 
extent to which it interferes with that spirit of 
kindness to our fellow-men to which so much 
importance is attached in the great practical 
rules of the gospel of Christ. Every one has 
only to watch minutely his own conduct to dis- 
cover, in how many instances a regard to his 
own interest, cdmfort, or distinction interferes 
with the kindly feelings and the ofiices of kind- 
ness which he owes to others, — how often he is 
prevented by mere indolence, or a selfish regard 
to his own ease, from doing good in various 
ways which would cost him nothing but a lit- 
tie exertion ; — ^how often a regard to his own 



THE MAN OP FAITH. 103 

feelings interferes with what is due to the feeU 
ings of other men ; — and how different the conv 
duct of all of us would very often be, did w6 
deliberately place ourselves in the situation df 
others, and calmly view their circumstances 
and their feelings, as if they were in our situa- 
tion and we in theirs. There is not, in the high 
jcequirements of the gospel, a principle of more 
essential importance than this. When our 
Lord says, " if any man will be my disciple, let 
him deny himself," — he calls us not to mortifica- 
tions or austerities calculated only to inflict suffer- 
ing on ourselves: — but he calls us, and he calls 
us " as one having authority," to renounce all 
those selfish indulgences, and selfish humors, and 
that pursuit of selfish interest, which interfere 
with the zealous and extensive exertions for the 
comfort and the good of others^ to which he at- 
taches so important a place as a test of our af- 
fection to him and our devotedness to his ser- 



104 THE MAN OF FAITH. 

vice. In such a course he has left us a bright 
example, and he calls us to follow his steps. 
He calls us to enter with kindly interest into 
the wants and feelings of our brethren, and, in 
many instances, to sacrifice our own interest, 
ease, indulgence, and inclinations to theirs. 
By the high sanction of his own example, we 
are exhorted to have the same mind in us which 
was also in him ; — and this exhortation is en- 
forced by the solemn denunciation, that " if any 
man hath not the spirit of Christ, he is none of 
his." 

5. The mind that is under the influence of 
Christian charity, "i^ not easily provoked^ and 
it thinketh no eviV^ Like its divine master it 
is meek and lowly, not apt to be offended by 
trifles, and, under real injuries, patient and for- 
giving. It is slow and cautious in forming an 
unfavorable opinion of others, or in imputing 



THE MAN OF FAITH. 105 

to them bad designs or bad intentions ; and, 
consequently, it is not apt, as so many are, to 
conjure up to itself imaginary injuries and im- 
aginary enemies. That mental condition, which 
we usually distinguish by the names meekness, 
quietness, and magnanimity of mind, is equally 
conducive to a man's own comfort, and to the 
sound state of his moral feelings towards other 
men. It carries with it its own reward in the 
tranquillity which it brings lo us in our passage 
through this scene of tumult and strife. While 
it is peculiarly favorable to the culture of the 
moral being, it tends also to preserve from nu- 
merous evils, mortifications, and destractions to 
which the opposite character exposes^-^" Learn 
of me, says our Lord, for I am meek and lowly 
in heart, and ye shall find rest to your souls." 

6. This catalogue of Christian graces is 
strikingly concluded by a reference to that great 



106 THE MAN OF FAITH. 

and broad principle of Christian feeling, which 
lies in a great measure, at the foundation of the 
whole, — " charity rejoiceth not in iniquity , but 
rejolceth in the truths Viewing himself and 
all around him as immortal beings in their pas- 
sage to an eternal world, the man of charity- 
has for his first and great anxiety respecting his 
fellow-men, to see them walking in the truth, — 
to find among them the culture of those quali- 
ties which mark the healthy condition of the 
moral being, and its preparation for the solemn 
realities of an eternal world. When brought 
into comparison with those great concerns, all 
present things sink into insignificance. He 
can derive, therefore, no satisfaction from moral 
evil, even though it may contribute to his own 
benefit, as, in the transactions of life, it may 
often do. For how often may it happen that we 
derive advantage from the misconduct of rivals, 
and may be tempted to feel a secret satisfaction 



THE MAN OF FAITH. 107 

at the loss of character on the part of those who 
perhaps have stood in the way of our favorite 
pursuits, either of interest, reputation, or com- 
fort. How often mio^ht we turn to our advan- 
tage the quarrels of others, and thus be tempted 
to foster rather than to heal the feelings from 
which they arose. But whatever personal ben- 
efit he might derive from it, the man of charity 
cannot view with satisfaction what is displea- 
sing to God, or destructive of the moral condi- 
tion of an immortal being ; and he will gladly 
sacrifice his own present feelings and present 
advantage, for the high achievement of rescuing 
a soul from death. In this great object he will 
exert himself to instruct the ignorant, to reclaim 
the vicious, — to win even his enemies by deeds 
of kindness, — to prevent differences, — to heal 
divisions, and to bring together as brethren 
those who have assumed the attitude of hatred 
and defiance^ Feeling in himself all the su- 



108 THE MAN OF FAITH. 

preme importance of " things not seen," it will 
be his habitual and earnest desire to promote 
among all around him a character and conduct 
governed by a sense of the overwhelming in- 
terest of a life that is to come. 

7. The enumeration of those qualities of 
the mind which constitute Christian charity, is 
recapitulated by the apostle, in four expressions 
of a most comprehensive character; ^Ht bear- 
eth all things ; helieveth all things ; hopeth 
all things ; endureth all things J^ The first 
of these expressions would have been more 
properly rendered, " covereth all things," and, 
when they are taken together, they display in a 
few words the great peculiarities of that con- 
duct and character t6wards our fellow-men, 
which ought to arise out of the gospel of Christ. 
The man who is under its influence seeks to 
cover the faults of other men, to defend them 



THE MAN OF FAITH. 109 

against misrepresentation or calumny, — and, in 
all his relations towards men, to treat them with 
meekness, forbearance, and kindness. He is 
disposed to form the most favorable opinion of 
others that circum^ances will at all allow, and, 
when personally injured, to give the utmost 
possible weight to concessions or explanations, 
— to be easily conciliated, and ready to forgive. 
This justice and indulgence w^hich he applies 
to the conduct of men, he extends also to their 
opinions, giving to their sentiments and state- 
ments a fair, calm, and attentive hearing, and 
judging of them with impartiality and candor. 
Farther, in regard to the character of other 
men, he does not, without great cause, depart 
from the favorable opinion of what may be 
done for their improvement, but takes advan- 
tage of every hopeful circumstance, and is there- 
by encouraged to persevere in his efforts to do 
them good. In the prosecution of this high de- 
10 



110 THE MAN OP FAITH. 

signj he puts up with much waywardness, ab- 
surdity, and folly on the part of those whom he 
seeks to benefit, — not considering his own com- 
fort or honor, but the great object which he 
has in view in the good of others ; and in this 
he perseveres with constancy, however unpro- 
mising the circumstances may appear as to his 
ultimate success, or however unproductive of 
comfort to himself in the prosecution of them. 

Such, then, is the exercise of the kindly 
feelings towards our fellow-men, which is re- 
presented as indispensable to that character 
which is founded on faith, virtue, and know- 
ledge, and cherished by temperance, patience, 
and godliness. The importance attached to it 
in the word of God cannot be represented more 
strikingly than in the words of the apostle, 
where he teaches us, that without it knowledge 
is vain and faith is barren, and all acquire- 
ments and endowments, however high their 



THE MAN OF FAITH. Ill 

pretensions, are but an empty sound, that can 
never profit. ^-Though I speak with the 
tongues of men and of angels, and have not 
charity, I am become as sounding brass, or a 
tinkling cymbal. And though I have the gift 
of prophecy, and understand all mysteries, and 
all knowledge ; and though I have all faith, 
so that I could remove mountains, and have 
not charity, I am nothing. And though I be- 
stow all my goods to feed the poor, and though 
I give my body to be burned, and have not cha- 
rity, it profiteth me nothing And 

now abideth faith, hope, charity, these three ; 
but the greatest of these is charity." 

The whole subject, thus briefly and imper- 
fectly delineated, is full of important instruction, 
which, in an especial manner, claims the atten- 
tion of two descriptions of persons. 



112 THE MAN OP FAITH. 

I. Are there those who maintain, that the 
doctrines of the Gospel are unfavorable to mo- 
rality-j because they offer acceptance in the sight 
of God to faith alone ? Let such put away 
from them those flimsy and distorted concep- 
tions of Christian truth, by which they volun- 
tarily delude themselves. Let them look at the 
record of God, in all its harmony and consis- 
tency, — in all its extent, and all its purity. Let 
them see it requiring a higher tone of morals than 
ever was contemplated in the most exalted of 
human standards, — let them see it enjoining, as 
an indispensable part of Christian morality, all 
those dispositions and actions towards our fel- 
low-men, which are included under the com- 
prehensive terms of brotherly-kindness and cha- 
I rity. Let them contemplate it as extending 

its high and pure requirements, even to the 
thoughts, desires, and inclinations of the heart. 



THE MAN OF FAITH. 113 

— and demanding purity within. Let them 
consider calmly and deliberately these impor- 
tant truths, and say, as candid and honest men, 
what estimate they form of the morality of the 
Gospel. 

II. Let those who profess to be under the , 
influence of the truths which are the objects of 
faith, see that they truly feel and really manifest 
their power. It is easy to assume the phraseology 
of religion ; — it is easy to acquire a knowledge 
of its doctrines, and to argue acutely and in- 
geniously on points of faith. It is not difficult 
to practise, with decorum, its rites and forms, 
to observe its ordinances, and to show all that 
zeal for the externals of religion by which a 
man acquires a certain character among his 
fellow-men. It is easy, also, to those who have 
the means, audit is gratifying to feelings which 
exist in the generality of mankind, to practise 
10* 



114 THE MAN OP l^AITH, 

much benevolencej and to show much real con* 
cern for alleviating the distresses of other men* 
But much of all this, it is to be feared, may and 
does exist, while there is none of that discipline 
of the heart, without which knowledge is vain, 
and faith an empty name. It is to the heart 
that the eye of Him looketh who cannot be de- 
ceived by external things ; and it is when a 
man retires from all consideration of the opin- 
ions of his fellow-men, and looks seriously into 
those processes of his mind which are open to 
the Divine inspection, — it is then that he may 
discover his own moral condition, and may 
learn, if he seriously wishes to know the solemn 
truth, what he really is in the eye of God. Let 
him inquire what is the habitual current of his 
thoughts,— what the prevaiUng object of his de- 
sires, — what the governing motives of his con- 
duct, — what place among them have the things 
of time, and what the tiiingns of eternity, — what 



THE MAN OP FAITH. 115 

influence have the motives and principles of the 
world, and what the great principle of devoted* 
ness to God. It is thus that he may learn those 
"secrets of the heart," which at present are hid- 
den from all human eyes, but will be fully re- 
vealed at the great day of account, and rigidly 
tried by the pure and holy standard of the law 
of God. The important truth, therefore, cannot 
be too often or too seriously contemplated, by 
every one who feels the overwhelming interest 
of eternal things, — that, whatever be his faith, 
and whatever his knowledge, — whatever be his 
character in the eye of man, and whatever his 
real and active usefulness to others, there is a 
distinct and most serious object of attention 
which immediately concerns the safety of the 
soul, — and this is, that, while he cultivates faith 
and knowledge, he shall give all diligence to 
add to these, temperance, patience, and godliness. 
Without these, while he greatly benefits others, 



116 THE MAN OP FAITH. 

he may inflict irreparable injury on himself; — 
amid many good works, he may neglect that 
discipline of the heart in which is involved his 
own safety as a moral being. 

But, while this first and great concern re- 
ceives the attention which it demands from 
every immortal being, let it never be forgotten, 
that there is a fatal error in the mental economy, 
unless the fruits are manifest in every part of 
the conduct and character. In this respect, the 
high principle of Christian faith ought to main- 
tain its superiority over all other motives and 
principles, however honorable these may be in 
themselves. The great question to those who 
profess to be under its power is, — " What do ye 
more than others ?" Are there men, who, from 
kindness of natural feeling, or those principles 
of honor and integrity which prevail in the 
world, perform many deeds of exalted integrity, 
benevolence, or kindness ? — The man of 



THE MAN OF FAITH. 117 

FAITH must do more. Are there those, who, 
on such principles, show much mildness, for- 
bearance, and forgiveness? — the man of faith 
must do more. It is vain to talk of faith and 
godliness, while an inconsistent conduct, a con- 
tracted selfishness, or an unsubdued temper, 
gives the empty profession the lie. When the 
great principle really exists within, it will be 
manifest by its fruits, — and when it is thus ex- 
hibited, in all its consistency, and all its power, 
— it is then that it challenges the conviction of 
those who oppose themselves, and compels them 
to acknowledge its reality and its truth, and to 
" glorify our Father who is in heaven." 



VAN NOSTRAND & DWIGHT, 

THEOLOGICAL AND MISCELLANEOUS 

BOOKSELLERS AND PUBLISHERS, 
NO. 146 NASSAU-STREET, 

IN THE AMERICAN TRACT SOCIETY'S HOUSE, 

NEW-YORK, 

Would respectfully invite the attention of 
Clergymen and others, to their stock of Theo- 
logical and Miscellaneous Books, which they 
offer for sale, at prices at least as low as any 
other House in the City. 

Orders sent from the country will be sup- 
plied at the very lowest prices. 

|l3^ All Books to be found in the market^ 
if not on their shelves, will be procured. 



Just Published, 
LIVES OF THE PRINCIPAL REFORMERS 

OF THE SIXTEENTH CENTURY, 

With twenty-four Portraits, Engraved on Steel, by 

Ormsly, Pentographer. One volume, 18mo. 



In Press, 
A PARTING GIFT TO A CHRISTIAN FRIEND. 



" Oh Friendship ! flower of fairest hue, 
To earthly hands so seldom given ; 
Thy bloom shall other climes renew, 
Thy native soil is heaven." 



FROM THE NINTH LONDON EDITION. 



One Volume 32mo., bound in Silk or Arabesque. 



In Press, 
A BRIDAL GIFT, 

BY THE 

Editor of "A Parting Gift to a Christian Friend." 



Oh, if there is aught that can stable be, 
'Midst the endless round of earth's vanity, 
'Tis the love, true love, which two hearts bless, 
With a glimpse of the phantom happiness. 



FROM THE FOURTH LONDON EDITION. 



One Volume 18mo., bound in Silk or Arabesque. 




Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Oct. 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 
(724)779-2111 



4 




*l 



LIBRARY OF CONGRESS 




017 043 239 3 # 



